Hur många är intresserade av lite filosofiska resonemang.
Bygger allt kring tomhet som i Buddhismen eller finns det en världssjäl som i Hinduismen och de flesta andra trosuppfattningar. Och vad spelar det för roll om det handlar om det ena eller det andra?
Det finns iallafall människor som försökt ta reda på sånt här - har åsikter om det!
http://www.many-lives.com/lives/anatta.html
The Buddhist tradition does not believe in an underlying soul or self. This idea is expressed in the doctrine of anatta (Pali) or anatman (Sanskrit), which is usually translated as "no soul". This doctrine was an attempt to dispute the Hindu belief in an atman or eternal soul. This atman is sometimes also denoted by the term "monad" in Western interpretations of yoga philosophy, since it stands independent and alone without need of a physical environment or body to support it.
Thus we see how terms like soul or jiva as well as phrases like partial, full, split, and fragmented soul can be defined in a way that does not conflict with the doctrine of "no-soul" common in Buddhist philosophy. Because there is no underlying atman, the karma of the individual may be split into many personalities. It is passion or strong emotion that leads to this split which occurs when a part of the self is left behind in the afterlife when the full self reincarnates. While there is no "over-soul" or atman in the system described at this site, the simultaneous existence and interconnection of a group of jivas provides a kind of group identity consisting of an array of personalities which can, in exceptional circumstances, communicate and affect each other. It is the commonality and sharing of karma that binds together this group of jivas. Karma is the thread which holds the beads together in the Jivamala or necklace of souls.
Vad kan sådana här olika uppfattningar leda till?
Jag tror att det handlar om att lära sig erkänna bägge sidor av myntet. Matematiken förbiser det materiella. Och får oss därför att inte vilja se vissa aspekter som åldrande - erkänna skönheten i rynkor, smuts, lavar på stenar. Istället försöker vi hålla undan sånt. Vi kallar det för skräp. Vi vill inte fatta att det är bättre med lite skit i hörnen än ett rent helvete.
Two monks were arguing about a flag.
One said: "The flag is moving." The other said: "The wind is moving".
An Elder happened to be passing by. He told them: "Not the wind, not the flag, but the mind is moving."
But then he commented:
"Wind, flag, mind moves.
The same understanding
When the mouth open
Al are wrong"
Det handlar här om språkets otillräcklighet - våra jags begreppsbildning - verkligheten är större än vi kan begripa - men ändå så begriper vi...
Det gäller att ha det begreppslösa kvar inom oss - precis som barnet.
Annars slutar vi skratta. Tar oss själva på för mycket allvar. Har för lätt att sänka visst och höja annat. Vill inte erkänna att lite skit i hörnen är bättre än ett rent helvete. Vi slutar se det vi inte vill låtsas om. Vi förlorar skönheten i det som på en gång är - blir till och förgås - det som inte riktigt går att kategorisera. Slumpens skördar uppskattas inte. Vi vill skapa mönster för så mycket som möjligt - pråla - istället för att leta efter det enklaste mönstret - skillnaden som är enhet. Materia och form som frigjorda från varandra och därigenom förenade. Medvetandegjort - sett - erkänt - och därigenom skapande av en föränderlig enhet kring tomhet.http://www.hermitary.com/house/aesthetics.html
The two dominant principles of Chinese and Japanese art and culture are wabi and sabi.
Wabi refers to a philosophical construct, a sense of space, direction, or path, while sabi is an aesthetic construct rooted in a given object and its features, plus the occupation of time, chronology, and objectivity.
Though the terms are and should be referred to distinctly, they are usually combined as wabi-sabi, as both a working description and as a single aesthetic principle.
Indeed, wabi is literally poverty, but it came to refer not to the absence of material possessions but to the non-dependence upon material possessions. Wabi is a divestment of the material that surpasses material wealth. Wabi is simplicity that has shaken off the material in order to relate directly with nature and reality. This absence of dependence also frees itself from indulgence, ornateness, and pomposity. Wabi is quiet contentment with simple things.
These philosophical insights are familiar: the recognition of duality as illusion, the clinging to ego and the material world as leading to suffering, the fear of death precluding a fulfilling life, the appreciation of life's evanescence as a prompt to living in harmony with nature.The life of the hermit came to be called wabizumai in Japan, essentially "the life of wabi," a life of solitude and simplicity.
Sabi suggest natural processes resulting in objects that are irregular, unpretentious, and ambiguous. The objects reflect a universal flux of "coming from" and "returning to." They reflect an impermanence that is nevertheless congenial and provocative, leading the viewer or listener to a reflectiveness and contemplation that returns to wabi and back again to sabi, an aesthetic experience intended to engender a holistic perspective that is peaceful and transcendent.
Och här någon som försökt ta fram skillnaderna mellan modernism och wabisabi!
http://www.overbrookdesign.com/wabisabi.htm
Modernism Wabi-sabi Primarily expressed in the public domain Primarily expressed in the private domain Implies a logical, rational worldview Implies an intuitive worldview Absolute Relative Looks for universal, prototypical solutions Looks for personal, idiosyncratic solutions Mass-produced/modular One-of-a-kind/variable Expresses faith in progress There is no progress Future-oriented Present oriented Believes in the control of nature Believes in the fundamental uncontrollability of nature Romanticizes technology Romanticizes nature People adapting to machines People adapting to nature Geometric organization of form (sharp, precise, definite shapes and edges) Organic organization of for(soft, vague shapes and edges) The box as metaphor (rectilinear, precise, contained) The bowl as metaphor (free shape, open at top) Manmade materials Natural materials Ostensibly slick Ostensibly crude Needs to be well-maintained Accommodate to degradation and attrition Purity makes its expression richer Corrosion and contamination make its expression richer Solicits the reduction of sensory information Solicits the expansion of sensory information Is intolerant of ambiguity and contradiction Is comfortable with ambiguity and contradiction Cool Warm Generally light and bright Generally dark and dim Function and utility primary values Function and utility are not so important Perfect materiality is an ideal Perfect immateriality is an ideal Everlasting To every thing there is a season
Det finns de som försökt uttrycka japansk estetik i ord:
http://compe.designtope.net/nextmaruni2004/ref2_1_e.html
Eight Manifestations of the Japanese Aesthetic
By Masayuki Kurokawa
1. Totality in details: Bi
2. Parallel aggregation of details: Hei
3. Mutual harmony created by the appearance of details: Ma
4. Simplification leading to richness: Fu
5. Splendor created through concealment: Hi
6. The world was originally harmonious: So
7. Flowing beauty with no resistance: Ka
8. Destruction is creation: Ha
Det finns de som försökt kultivera antiegoism/altruism utan att för den skull förlora personligheten det egna. Försökt få människor att böja på egots mast - huka sig för att ta sig in genom dörren/porten/nålsögat. Frigöra jaget genom att förgöra det genom att runda till det. Sen kan det här också gå snett!
http://www.friesian.com/divebomb.htmZen and the Art of Divebombing,
So what went wrong here? Simple enough. Logically, the "silent teaching" is a poor, indeed an empty, basis for moral judgment. Confucius, not the Tao Te Ching, was correct about that. Taoism opened itself to misuse, and so did Ch'an, though many people still have difficulty believing that the "true religion" or the proper "peace of mind" can actually accompany wrongful, even cruel and atrocious, actions. But this is the case. It is not to say, on the other hand, that Taoism and Ch'an are without value
or
The Dark Side of the Tao
Sen finns det andra som uppmuntrar egoismen - som skapar tävlingar - vinnare/förlorare - försöker göra människor oseende/okänsliga - istället för att försöka öppna dörren - slå sönder den. Och det går alltid snett till slut.
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